Reading section 13

and according to such Vedic texts, From which are these. The evidence adducible for this is described (in the third aphorism): Because it has its source from the system. That the absolute should be reached by way of inference is rejected by such texts as, He that knows not the Veda cogitates not that mighty one; Him described in the Upanishads. Inference, moreover, is not by itself authoritative, as is said in the Kaurma-purána--

"Inference, unaccompanied by revelation, in no case

"Can definitely prove a matter, nor can any other form of evidence;

"Whatsoever other form of evidence, companioned by revelation and tradition,

"Acquires the rank of probation, about this there can be no hesitation."

What a Sástra (or system of sacred institutes) is, has been stated in the Skanda-purána:--

"The Rig-veda, the Yajur-veda, the Sáma-veda, the Atharva-veda, the Mahábhárata, the Pañcha-rátra, and the original Rámáyana, are called Sástras.

"That also which is conformable to these is called Sástra.

"Any aggregate of composition other than this is a heterodoxy."

According, then, to the rule that the sense of the sacred institutes is not to be taken from other sources than these, the Monist view, viz., that the purport of the texts of the Veda relates not to the duality learnt from those but to non-duality, is rejected: for as there is no proof of a God from inference, so there is no proof of the duality between God and other things from inference. Therefore there can be in these texts no mere explanation of such duality, and the texts must be understood to indicate the duality. Hence it is that it has said:--

"I ever laud Náráyana, the one being to be known from genuine revelation, who transcends the perishable and the imperishable, without imperfections, and of inexhaustible excellences."

It has thus been evinced that the sacred institutes are the evidence of (the existence of) this (ultimate reality, _Brahman_). (The fourth aphorism is): But that is from the construction. In regard to this, the commencement and other elements are stated to be the marks of the construction, in the Brihat-samhitá:--

"Commencement, conclusion, reiteration, novelty, profit, eulogy, and demonstration, are the marks by which the purport is ascertained."

It is thus stated that in accordance with the purport of the Upanishads the absolute is to be apprehended only from the sacred institutes. We have here given merely a general indication. What remains may be sought from the Ánandatírtha-bháshya-vyákhyána (or exposition of the Commentary of Ánanda-tírtha). We desist for fear of giving an undue prolixity to our treatise. This mystery was promulgated by Púrna-prajña Madhya-mandira, who esteemed himself the third incarnation of Váyu:--

"The first was Hanumat, the second Bhíma,

"The third Púrna-prajña, the worker of the work of the Lord."

After expressing the same idea in various passages, he has written the following stanza at the conclusion of his work:--

"That whereof the three divine forms are declared in the text of the Veda, sufficiently

"Has that been set forth; this is the whole majesty in the splendour of the Veda;

"The first incarnation of the Wind-god was he that bowed to the words of Ráma (Hanumat); the second was Bhíma;

"By this Madhva, who is the third, this book has been composed in regard to Kesava."

The import of this stanza may be learnt by considering various Vedic texts.

The purport of this is that Vishnu is the principle above all others in every system of sacred institutes. Thus all is clear.[111]

A. E. G.

FOOTNOTES:

[Footnote 111: For a further account of Ánanda-tírtha or Madhva see Wilson, Works, vol. i. pp. 138-150. His Commentary on the Brahma-sútras has been printed in Calcutta.]

CHAPTER VI.

THE PÁSUPATA SYSTEM OF NAKULÍSA.

Certain Máhesvaras disapprove of this doctrine of the Vaishnavas known by its technicalities of the servitude of souls and the like, inasmuch as bringing with it the pains of dependence upon another, it cannot be a means of cessation of pain and other desired ends. They recognise as stringent such arguments as, Those depending on another and longing for independence do not become emancipated, because they still depend upon another, being destitute of independence like ourselves and others; and, Liberated spirits possess the attributes of the Supreme Deity, because at the same time, that they are spirits they are free from the germ of every pain as the Supreme Deity is. Recognising these arguments, these Máhesvaras adopt the Pásupata system, which is conversant about the exposition of five categories, as the means to the highest end of man. In this system the first aphorism is: Now then we shall expound the Pásupata union and rites of Pasupati. The meaning is as follows:--The word _now_ refers to something antecedent, and this something antecedent is the disciple's interrogation of the spiritual teacher. The nature of a spiritual teacher is explicated in the Ganakáriká:--

"But there are eight pentads to be known, and a group, one with three factors;

"He that knows this ninefold aggregate is a self-purifier, a spiritual guide.

"The acquisitions, the impurities, the expedients, the localities, the perseverance, the purifications,

"The initiations, and the powers, are the eight pentads; and there are three functions."

The employment in the above line of the neuter numeral three (_tríni_), instead of the feminine three (_tisrah_), is a Vedic construction.

(_a._) Acquisition is the fruit of an expedient while realising, and is divided into five members, viz., knowledge, penance, permanence of the body, constancy, and purity. Thus Haradattáchárya says: Knowledge, penance, permanence, constancy, and purity as the fifth.

(_b._) Impurity is an evil condition pertaining to the soul. This is of five kinds, false conception and the rest. Thus Haradatta also says:--

"False conception, demerit, attachment, interestedness, and falling,

"These five, the root of bondage, are in this system especially to be shunned."

(_c._) An expedient is a means of purifying the aspirant to liberation.

These expedients are of five kinds, use of habitation, and the rest. Thus he also says:--

"Use of habitation, pious muttering, meditation, constant recollection of Rudra,

"And apprehension, are determined to be the five expedients of acquirements."

(_d._) Locality is that by which, after studying the categories, the aspirant attains increase of knowledge and austerity, viz., spiritual teachers and the rest. Thus he says:--

"The spiritual teachers, a cavern, a special place, the burning-ground, and Rudra only."

(_e._) Perseverance is the endurance in one or other of these pentads until the attainment of the desired end, and is distributed into the differenced and the rest. Thus it is said:--

"The differenced, the undifferenced, muttering, acceptance, and devotion as the fifth."

(_f._) Purification is the putting away, once for all, of false conception and the other four impurities. It is distributed into five species according to the five things to be put away. Thus it is said--

"The loss of ignorance, of demerit, of attachment, of interestedness,

"And of falling, is declared to be the fivefold purification of the state of bondage."

(_g._) The five initiations are thus enumerated:--

"The material, the proper time, the rite, the image, and the spiritual guide as the fifth."

(_h._) The five powers are as follow:--

"Devotion to the spiritual guide, clearness of intellect, conquest of pleasure and pain,

"Merit and carefulness, are declared the five heads of power."

The three functions are the modes of earning daily food consistent with propriety, for the diminution of the five impurities, viz., mendicancy, living upon alms, and living upon what chance supplies. All the rest is to be found in the standard words of this sect.

In the first aphorism above recited, the word _now_ serves to introduce the exposition of the termination of pain (or emancipation), that being the object of the interrogation about the putting away of pain personal, physical, and hyperphysical. By the word _pasu_ we are to understand the effect (or created world), the word designating that which is dependent on something ulterior. By the word _pati_ we are to understand the cause (or _principium_), the word designating the Lord, who is the cause of the universe, the _pati_, or ruler. The meaning of the words sacrifices and rites every one knows.

In this system the cessation of pain is of two kinds, impersonal and personal. Of these, the impersonal consists in the absolute extirpation of all pains; the personal in supremacy consisting of the visual and active powers. Of these two powers the visual, while only one power, is, according to its diversity of objects, indirectly describable as of five kinds, vision, audition, cogitation, discrimination, and omniscience. Of these five, vision is cognition of every kind of visual, tactual, and other sensible objects, though imperceptible, intercepted, or remote. Audition is cognition of principles, conversant about all articulate sounds. Cogitation is cognition of principles, conversant about all kinds of thoughts. Discrimination is cognition of principles conversant about the whole system of institutes, according to the text and according to its significance. Omniscience is cognition of principles ever arising and pervaded by truth, relative to all matters declared or not declared, summary or in detail, classified and specialised. Such is this intellectual power.

The active power, though one only, is indirectly describable as of three kinds, the possession of the swiftness of thought, the power of assuming forms at will, and the faculty of expatiation. Of these, the possession of the swiftness of thought is ability to act with unsurpassable celerity. The power of assuming forms at will is the faculty of employing at pleasure, and irrespective of the efficacy of works, the organs similar and dissimilar of an infinity of organisms. The faculty of expatiation is the possession of transcendent supremacy even when such organs are not employed. Such is this active power.

All that is effected or educed, depending on something ulterior, it is threefold, sentiency, the insentient, and the sentient. Of these, sentiency is the attribute of the sentients. It is of two degrees according to its nature as cognitive or incognitive. Cognitive sentiency is dichotomised as proceeding discriminately and as proceeding indiscriminately. The discriminate procedure, manifestable by the instruments of knowledge, is called the cogitative. For by the cogitant organ every sentient being is cognisant of objects in general, discriminated or not discriminated, when irradiated by the light which is identical with the external things. The incognitive sentiency, again, is either characterised or not characterised by the objects of the sentient soul.

The insentient, which while unconscious is dependent on the conscious, is of two kinds, as styled the effect and as styled the cause. The insentient, styled the effect, is of ten kinds, viz., the earth and the other four elements, and their qualities, colour, and the rest. The insentient, called the causal insentient, is of thirteen kinds, viz., the five organs of cognition, the five organs of action, and the three internal organs, intellect, the egoising principle, and the cogitant principle, which have for their respective functions ascertainment, the illusive identification of self with not-self, and determination.